far as may stand with truth and peace the greater assemblie is carefull to preserve the power and authoritie of the lesser and therefore matters belonging to inferiour assemblies are commonly remitted unto them by the greater There one Church were it never so great hath not authoritie over another nor is it governed by any extrinsecall power but all the particular Churches are of equall power and authority and are ruled and judged by themselves and their owne intrinsecall power in assemblies composed and consisting of their officers and commissioners from them II. Of Particular Elderships in Parishes THe particular Eldership or Church-session consisteth of one or moe Ministers and of Elders so many in number as the proportion of the Congregation doth require who ordinarily do meet once in the week The Deacons are alwayes present with the Elders not for government but that they may make knowne the case and necessities of the poore and may consult and receive direction for their supply The Minister of the parish is alwayes moderator of this Meeting and if there be moe Ministers then one the moderator is either chosen or they doe moderate by course providing that none bee moderator while any matter is treated which concerneth his own particular The matters treated by this eldership are such particulars as concerne the worship of God in that Church as what dayes of the week are meetest for assembling to the publick worship if it may be had be thought necessary what houres on the Lords day before and after noone which are variable according to the length or shortnesse of the day in Summer and Winter what times are fittest for publick Catechising and for visiting of particular families how often and at what times the Lords Supper is most seasonably ministred all which are proper for keeping of order in that Church and cannot be so fitly determined by a superiour assemblie the Elders also do here delate scandalous persons and bring them to publick repentance according to the forme prescribed in the greater assemblies But if there be any doubt or difficultie or if the offences and scandals be great and hainous or if the delinquents adde obstinacie and impenitencie to their fault then are they warned to appear before the greater Presbyterie there to receive order for their censure or to be sent home again to give satisfaction or to make their repentance in their owne Church where they have given offence and where the fault was committed For example a man behaving himselfe scandalouslie with a woman both unmaried and single persons is first admonished and rebuked if fornication appeare he is called before the Eldership brought to the sense and confession of his fault and ordained to make his publick repentance according to the order of the Church and to abstaine from all scandalous behaviour afterward But if he prove obstinate hee is conveened before the greater Presbyterie the matter is examined and either he promiseth to give obedience to his owne Eldership or in case of continued obstinacie the censures of the Church proceed against him But if there bee a scandall of adulterie or murder the noise and scandall whereof is far spread and filleth all mens eares round about the parties are brought before the greater Presbyterie and the particular Eldership doth before prepare the parties for their appearance before the Presbyterie The same faults which are brought before the particular or greater Presbytery in an ecclesiasticall way are also punished by the civill magistrate and the pecuniall mulct or penalty is given to the Deacons to bee kept in the Church treasure for the benefit of the poore or other pious uses Nothing useth to bee done by the lesser or greater presbytery in ordering the publicke Worship in censuring of delinquents or bringing them to publick repentance but according to the setled order of the Church and with expresse or tacite consent of the congregation and if there be any new emergents that cause doubting or haesitation the matter is remitted to the greater assemblies of the Church III. The Order of Excommunication ALL baptized persons when they come to age and discretion are not admitted to the Lords table but such onely as either upon examination are found to have a competent measure of knowledge in the principles of Religion doe professe that they are beleevers and doe live unblameably or comming from another Congregation bring with them sufficient testimonie that they are such or are otherwise well knowne and approved The Minister and Elders use all meanes in private and publick to bring all others within the parish to knowledge faith and holinesse of life that they may be fitted for the Lords Table But this not admission to the Communion is one thing and excommunication of haynous or obstinate offenders is another thing very different In case of obstinacie and wilfull impenitencie even when the offences are not so great and scandalous they proceed to excommunication but with great meeknesse longsuffering and by many degrees the censure being so weighty and they desirous to gaine the sinner to repentance If any person walke unworthy of the Gospell or commit any trespasse he is unlesse the scandall bee publike and notorious admonished first secretly by one next by two or three more And thirdly If he contemne both then according to the order prescribed by our Saviour Mat. 18. The matter is brought before the Minister and Elders where he is accused both of the trespasse and of the contempt If he cannot yet be brought to repentance then is the matter in some measure made knowne unto the Congregation and hee called before the greater Presbytery where if he give signes of his repentance he is remitted to satisfie his owne session But if he persist in his obstinacie then by the Ordinance of the Presbytery the particular eldership is to proceed against him with the censures of the Church even to excommunication The matter being thus heard knowne and judged and the whole processe revised by the greater presbytery the next Sabbath without delay the trespasse and order of admonitions are declared to the Congregation and the person without specification of his name admonished yet to satisfie Which if he still refuse to doe the next Sabbath his name with his offence and contempt are published if he yet continue obstinate then the next which is the third Sabbath is he charged publickly to satisfie for his offence and contempt under the paine of excommunication If now he offer himselfe to the particular Presbyterie then do they at the appointment of the Presbyterie give order for his publick repentance the removing of the scandall and his reconcilement to the Church otherwise the Minister proceedeth in this ordâ—r The Sabbath after the third publick admonition the Minister with consent of the Eldership is to make knowne to the Congregation that such a person is to be excommunicated warning all that have any thing to object against it that they appeare the next session day And
for the present that the whole Congregation powre forth their supplications that God would grant him repentance and to come out of the snare of the devill If nothing be objected or if none for him witnesse any appearance of repentance then is the danger of the person and the weight of the sentence laid open the next Sabbath and he the second time prayed for publickly If at last upon the next Sabbath there be no signe of repentance then is he praied for the third time and there being no meane unassaied nor remedy left to reclaime him hee is strucken with the terrible sentence of excommunication with calling upon the Name of God to ratifie the sentence in Heaven and the people warned to hold him as an Heathen or a Publican and to shun all communion with him except in naturall and civill duties to be still performed by such as are bound It is to bee understood that where the crimes are such that they cry to the heavens for revenge waste the conscience and by the law of God deserve death and the transgressor certainly knowne the processe may be more summarie excommunication more hastned as on the other part of absolution the time would be longer and the triall of repentance more exact After excommunication he is permitted to come to the preaching of the Word yet so as it may appeare that he commeth as one not having communion with the Church Neither is he debarred from private counsell instruction admonition and prayer that in end his spirit may be saved If after excommunication the Eldership finde the signes of repentance as the good life and behaviour of the excommunicate declaration of the griefe of his heart and his humble submission to the order of the Church in all things that may reconcile him to God and his people they shall with joy of heart make it knowne to the Congregation by the Minister that they may also have joy over their brother repenting or if they have ought to object against â—he â—uth of his repentance they may give notice thereof at the next meeting of the Eldership where if nothing be alleaged against him after he hath obeyd the injunctions of the Eldership for his further humiliation and the better tryall of his repentance he is either brought before the greater Presbyterie as all other penitents for great crimes or by relation from his owne Eldership is to give them satisfaction in the signes of his repentance that he may be absolved As all publick penitents are received so is the excoÌ„municate absolved in the face of the congregaâ—ion before whom being brought by the Elders at the time appointed he maketh free confession of his sinne and mourneth for it cryeth to God for mercie seeketh to be reconciled to the Church and promiseth new obedience with which all being satisfied and willing to receive him into their common and mutuall consolation the Minister who preacheth for that time pronounceth him upon his repentance to bee absolved in the Name of Christ from his sinne and free of the censurs of the Church and have right through faith to Christ and all his benefits and ordinances praising God for his grace and praying that he may be fully accepted to his favour loosed in Heaven and heare the voice of joy and gladnesse After the sentence of absolution the Minister speaketh to him as to a brother exhorting him to watch and pray or comforting him if he have need the Elders imbrace him and the whole congregation keepeth communion with him as if he had never offended As the Presbyterie excommunicateth profane professors so doth it also depose Preachers if they be teachers of corrupt Doctrine if their lives continue scandalous after admonition if they be busie in renting the Church a sunder by schisme and division if they be given to blasphemie profanation of the Lords day simonie perjurie drunkennesse fighting or any other sinne for which whether in respect of the greatnesse of the sinne or by reason of the contempt and obstinacie when the sinne is not so great private persons are excommunicated and although they be upon their repentance absolved from the sentence of excommunication yet in some cases especially where the crime inferreth a perpetuall infamie are they never readmitted to the Ministery except upon the unanimous and most earnest desire of the whole Church where they served before IV. Of greater Presbyteries or Classes THe Presbyterie or Classicall meeting doth consist of particular neighbouring Churches in such a circuite as may conveniently meet together to the number of ten sixteene twentie or so many as the vicinitie of the places and parishes may well accommodate It is supposed that the whole particular Elderships cannot well assemble in one place ordinarily neither is it necessarie There be therefore beside the Minister or Ministers of the Congregation who are supposed to be perpetuall members of the Presbyterie some of speciall note chosen out of the Elders by them who receiving from them commission may represent the whole from each particular Eldership one of the Elders with the Minister or Ministers repaireth to the place of meeting so that the members of this Presbyteriall meeting are all the Ministers within the Circuit and one Elder delegated from each particular Eldership None of the Ministers are permitted to be absent unlesse they be detainâ—d by necessarie impediments or extraordinarie imployments And therefore the day of the meeting of the Presbyterie may not be destinate to ordinarie preaching Nor are they to wait that day upon solemnizing of mariages The names are called by the Clerk and the absents are noted and examined the next day upon the reasons of their absence and if any happen to absent themselves many dayes without reasonable causes they are set apart and censured as guiltie of the contempt or neglect of the order of the Church But the Elders are not so strictlie tied to ordinarie attendance but if there be any matter of great weight to be handled they are all warned to be present And if hee who was formerly Commissioner may not assist another Commissioner in his place may bee chosen by the Eldership It is permitted to the expectants having entered before upon the publick exercise or prophesie to sit by the Ministers and Elders in the meeting of the Presbyterie and to give their judgement of the doctrine but they have no voice when matters of doctrine or discipline are debated And in the handling of some matters which are thought fit to be concealed and kept secret till they be by common consent published they use to be removed Because the whole discipline in a manner is in the hands of the Presbyterie they are to meet once a week or fortnight upon a certaine day and in a certain place but in some places through the length and deepnesse of the way in winter they do not meet so often The subject and matters treated in the Presbytery are all the Ecclesiasticall matters of weight which
THE GOVERNMENT AND ORDER OF THE CHVRCH OF SCOTLAND NVMB. 23. and 24. How goodly are thy tents O Iacob and thy Tabernacles O Israel for this house full of silver and gold I would not curse for how shall I curse whom God hath not cursed or how shall I defie whom the Lord hath not defied COL 2. 5. Though I be absent in the flesh yet am I with you in the spirit joycing and beholding your order and the stedfastnesse of your faith in Christ. Printed Anno MDCXLI To the Reader MY desires at this time to know and to make known to others the form of Government and order of worship used in the Church of Scotland have brought these following lineaments to light There come daily into my hands without my seeking some one forme of Church Government or other as the divers Authors from their love to Reformation in their judgements did conceive But I must confesse they did the lesse relish with me that they were directions and modells without the example or practise of any of the Christian Churches and were Abstract Idea's of discipline in the minds of men and not Disciplina in Subjecto One I had Titled The forme of government used in the Church of Scotland but being nothing but an Abridgement and containing generalls onely It did not satisfie I found also many of the godly much wearied of the Prelacy who yet bow their shoulder to bear and couch down between the two burthens because being unacquainted with the Government of the Reformed Churches they do not know what to choose and fear as to them who are in the dark is usuall they know not what Such as these do rather suffer themselves to be led away with the policy of Pacuvius at Capua which in such a case was cmmendable then resolve to follow the faith of Abraham when the Lord called him Get the out of thy Countrey c. into a Land which I will shew thee Gen. 12. 1. What he was to forsake and the Terminus à quo of his removing he did know But whether he was to go and the Terminus ad quem he did not know resting assured that God would shew it him In our own affairs we may think the evill known to be better then the good unknown But it holdeth not in the matters of God nor when we speak of Malum turpe and bonum honestum the evill of sinne and the good of obedience But as they who travell from the South to the North losing the sight of the one Pole come in sight of the other and as they go on the North Pole is elevated to them by degrees So is it here if men would once forsake and turn their back upon that which they know to be wrong and would ask the way to Zion with their faces thither ward the Lord would teach them his way I must confesse that I did give too much ear and audience to the misinformation of many so may I call it now after true imformation who would have made me to believe 1. That the true government of that Church was Episcopall and that beside the order of Episcopacy there was nothing in that Church but disorder and confusion through the Parity of their Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all did speak and no man did hear any thing of another 2. That they had no certain rule or direction for their publike worship but that every man following his extemporary fansie did preach and pray what seemed good in his own eyes And 3. which was to me an huge rock of offence That they were enemies to Kings for no other cause but that they are Kings and out of a desire of Anarchy did preferre Democracie to Monarchicall Government Great crimes I can not deny and much to be abhorred for they are destructive of all Ecclesiasticall and Civile Order and do break both the staves of beauty and of bonds But upon tryall I did remember that if accusation were guiltinesse no party conld be innocent and found that it was nothing so as was alledged for concerning the first I called to minde the practise of a painter of old who being desired to represent the body of Hercules did expresse nothing of the lineaments of his face stature or members but did onely make a resemblance of the Lyons skin which he was wont to carry about as the badge of his strength and the Trophee of his honour Episcopacy was never the face nor order of that Church In the most part of their assemblies have they conflicted with it and by the strength of God obtaining the victory both of old and much more of late They may well number it among their spoiles The order of their Ministers each one standing in his own station and none usurping over another and the Subordination of their foure kindes of assemblies joyning the consent and obedience of the people are the face and strength of that Church Against the second The form of prayers administration of the Sacraments admission of Ministers Excommunication solemnizing os marriage visitation of the sick c. which are set down before their Psalm-Book and to which the Ministers are to conforme themselves is a sufficient witnesse for although they be not tyed to set formes and words yet are they not left at randome but for testifying their consent and keeping unity they have thelr directory and prescribed order No where hath preaching and the ministery more spirituall and lesse carnall liberty the Presbytery and assemblies encouraging to the one and restraining from the other And against the third Their Confession of Faith the doctrine and prayers of their Church their late declarations and remonstrances and what is contained in â—he conclusion of this Treatise expresse as much respect and reverence to magistracy as any Christian Prince will require I was also strongly drawn to the liking of that Church by the Testimonies given unto their Reformation by some of the most famous witnesses of this age One is of that worthy Scottish Martyr Mr. George Wischeart This Realm shall be illuminate with the light of Christs Gospel as clearly as ever was Realm since the dayes of the Apostles The house of God shall be builded in it yea it shall not lack watsoever the enemy imagine to the contrary the very top-stone the glory of God shall evidently appear and shall once triumph in despight of Satan But alas if the people shall be after unthankfull then fearfull and terrible shall the plagues be that after shall follow Hist. of the Church of Scotland pag. 108. Another of Beza Magnum hoc Dei munus quod una religionem puraÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrinae viz. retinendae vinculum in Scotiam intulistis Sic obsecro obtestor haec duo simul retinete ut uno amisso alterum diu permanere non posse semper memimeritis Sicut Episcopi papatum pepererunt ita pseudoepiscopos papatus reliquias EpicureismuÌ„ terris invecturos hanc
of love joy godly sorrow thankfulnesse and whatsoever may concern them at that time or causeth be read the history of the Passion or some other part of Scripture which may work the same effect After all at the Table have received the Cup they rise from the Table and return in a quiet manner to their places another company cometh to the Table and so a third and a fourth till all have received in the same manner as the first during which time of removing of the one and approaching of the other the whole Congregation singeth some part of a Psalm touching the Passion or the love and kindenesse of God to his people as Psal. 22 or 103 c. After the last company hath received the Minister rising from the Table goeth to the Pulpit where after a short speech tending to thanksgiving he doth againe solemnely give thankes unto God for so great a mercy and prayeth as on other Sabbaths The prayer ended all joyn in singing a Psalm of praise sutable to the occasion and are dismissed with the blessing before which none are to depart unlesse in case of necessity The Communion being thus celebrated in the forenoon the people meet again in the afternoon at which time the Minister teacheth the Doctrine of thanksgiving and closeth the publike and solemn worship of that day from which the people use to depart refreshed with the grace and peace of God and strengthened with new and fresh resolutions to serve the Lord. 4. The order of publike fasting or humiliation SOmetimes the fast or humiliation is of larger extent to be observed by all the Churches in the Kingdome sometime more particular of one or more Congregations Sometimes the fast is kept one day only sometimes all the dayes of the week Sometimes on the Sabbath only especially in the Countrey Churches Sometimes upon some day of the week also as in Cities or Towns They neither make difference of dayes for humiliation nor do they keep any set fasts or feasts all is disposed and done according as the occasions and causes do presse or require as may serve most for the end intended and may best ply with the opportunities and necessities of the Congregation The Sabbath next before the fast notice is given of the Causes of humiliation and of the times to be observed with earnest exhortation to the people to prepare themselves for afflicting their soules and extraordinary humiliation In many places especially in Cities Towns and greater Villages or where the people may conveniently assemble The day before the fast the doctrine of preparation to the fast is taught expressing the nature and use thereof for averting the wrath of God The dayes of the fast from morning to evening are kept holy unto the Lord in the nature of an Extraordinary Sabbath with abstinence from meat and drink from delights and worldly labours with the exercises of reading the Law plain preaching interpretation and particular application deep humiliation and renting of the heart for sin large and hearty confessions of sin fervent supplications and earnest seeking of God by prayer for pardon with singing of penitentiall Psalms after which they have many times found wonderfull deliverances and extraordinary blessings from Heaven 5. The order of marriage ALthough marriage be no Sacrament nor part of the Worship of God yet they conceive that the Matrimoniall conjunction of Christians and members of the Church is most conveniently solemnized in the face of the Congregation with instruction out of Gods Word of the Institution use and ends of marriage and of the duties of married persons and with blessing by the Minister and with the prayers of the Church The parties are contracted before they be married and before they be contracted if there be any suspicion of their ignorance they are examined in the grounds of Religion and in their knowledge of the mutuall duties which they owe each to other Notice also is given of the consent of Parents or vice-Parents and that neither of them is contracted before to any other party nor any impediment from the degrees of Affinity or Consanguinity prohibited The contract and purpose of marriage is also published three severall Sabbaths before the same be solemnized and if there be nothing objected to hinder their marriage then are they solemnly married in the face of the Congregation before the ending of 40 dayes from the time of the contract They require for marriage the free consent of the parties come to the yeers of discretion and the knowledge and consent of the Parents they do not allow of the marrige of Infants nor secret and clandestine contracts and marriages nor do they use any idle rites or superstitious Ceremonies in the time of the Solemnization 6. The Order of Buriall of the dead THough Buriall be no part of the Worship of God nor of the work of the Ministry yet they think meet that an honest and competent number of Christians accompany the Christian friends of the dead unto the Grave that they may confer and comfort one another by the way and to see the Buriall done in a grave and decent manner remembring that sin is the cause of death that Christ hath overcome death and the grave and that they who die in the Lord shall rise again to life everlasting Their Burials are without singing or reading which the superstitious do conceive to be profitable for the dead without Funerall Sermons which do beget superstition and tend to flartery make the Gospel to be preached with respect of persons and are most pressed by such as do least regard Sermons at other times and without Feasting with affectate shews of mourning and any further pomp or Ceremony than civill differences and respects do require They conceive for many reasons that the places of the assembling of the people for the Word and Sacraments ought not to be places of Buriall which is therefore forbidden and for the most part is forborn in that Kingdom Registers are ordained to be kept of the namâ—â— and times of all that are baptized of all that are married and all that are married IV. Of Doctors and their Office and of Schools THe Church of Scotland hath had no other Doctors but Masters and Professors of Divinity in Universities and Colledges of which some use to be chosen to be Elders of particular Churches and Commissioners to the Nationall Assembly and besides these the Teachers of more private and particular Schools They use to be examined and tried both in their learning and life by the Presbitery and their charge is not only to bring up their schollers in humane literature and liberall Arts but also in Civill Conversation and good manners but especially in the Grounds of Christian Religion by way of Catechisme As the Doctors of Colledges do keep the meetings of the Presbitery and by course do prophesie or make the exercise with the Ministers so also do the masters of private Schooles for the greater part of them who